The pillars of belief in predestination and Divine Decree - I

Al-Qadar (Divine Decree) is an Arabic word meaning Allaah's
predestination of measurements and sustenance of everything and
everyone, according to His Knowledge and Wisdom.
Belief in the Divine Decree of Allaah is one of the pillars of faith.
The faith of a slave will be incomplete unless he believes in the
Divine Decree, whether good or bad. This belief cannot becompletely
fulfilled unless the servant of Allaah believes in four things:
1. Knowledge: The belief thatAllaah's Knowledge encompasses
everything, every matter, major or minor, and the time frame of
everything that happens in this universe. Allaah's Knowledge
encompasses all of His actions and actions takenby His creation.
Allaah, the Most Exalted, Says (what means): "And not absent from your
Lord is any [part] of an atom's weight withinthe earth or within the
heaven or[anything] smaller than that or greater but that it is in a
clear register." [Quran 10:61]
2. Pre - Recording: The belief that Allaah recorded everything in a
Tablet that He kept with Himself,called 'Al-Lawh Al-Mahfooth' (The
Preserved Tablet). Allaah, the Most Exalted, Says (what means): "Do
you not know that Allaah knows what is in the heaven and earth? Indeed
that is in a Record [i.e., Al-Lawh Al-Mahfooth]. Indeed that, for
Allaah, is easy." [Quran: 22:70]
Furthermore, Prophet Muhammad, sallallaahu 'alaihi wa sallam, said:
"The first thing which Allaah created was the Pen. Then He ordered it
to write. The Pen asked 'What should I write?' Allaah said: 'Write
down everything that will occur until the Day of Judgment.'" [Abu
Daawood]
'Abdullaah Ibn 'Amr Ibn Al-'Aas said that he heard the Messenger of
Allaah say: "Allaah recorded the measurement of all matters pertaining
to creation fifty thousand years before He created the heavens and
earth." [Muslim]
3. The Will of Allaah: The belief that nothing, whether related to
Allaah's actions or actionstaken by His creation, canoccur without His
permission. Almighty Allaah Says (what means): "And your Lord creates
what He wills and chooses..." [Quran: 28:68] And: "…And Allaah
doeswhat He wills." [Quran: 14:27] Allaah also Says (what means): " It
is He who forms you in the wombs howeverHe wills…" [Quran: 3:6] As for
actions taken by His creation, Allaah Says (what means): "…And if
Allaah had willed, He could have given them power over you, and they
would have fought you." [Quran: 4:90] He also Says(what means): "…And
if Allaah had willed, they would nothave done so. So leave them and
that which they invent." [Quran: 6:137]
4. Creation: The belief that Allaah created all creation, all what
they possess of attributes, andall their actions. Allaah Says (what
means): " Allaahis the Creator of all things, and Heis, over all
things, Disposer of affairs." [Quran: 39:62] He also Says (what
means): "…He has created everything and determined it with [precise]
determination." [Quran: 25:2]Also, Allaah informs us that Prophet
Ibraaheem (Abraham) said to his people (what means): "Do you worship
that which you [yourselves] carve. While Allaah created you and that
which you do?" [Quran: 37:96]
Believing in Divine Decree and Predestination does not mean that
people have no power over the actions they choose to take. Sharee'ah
(the Islamic Law), as well as reality, confirm that man has a will of
his own:
As for the Sharee'ah, Allaah Says about one's own will (what means):
"…So he who wills may take to his Lord a [way of] return [by obeying
his commandments]." [Quran: 78:39] He also Says (what means): "So come
to your place of cultivation however you wish…" [Quran: 2:223]
As for one's own power over his actions, Allaah Says (what means): "So
fearAllaah as much as you are able and listen and obey…" [Quran:
64:16] He also Says (what means): "Allaah does not charge a soul
except [with that within] its capacity. It will have [the consequence
of] what [good] it has gained, and it will bear [the consequence of]
what [evil] it has earned…" [Quran: 2:286]
As for reality, every human knows that he has power and will of his
own. He uses his power and will to indulge in or avoid actions of his
choice. People distinguish between what they do by their own power and
betweenwhat they have no power over, like shivering due to illness
orextreme cold. However, the power and will of mankind is under the
control of Allaah's Will and Power. Allaah Says (what means): "…For
whoever wills among you to takea right course. And you do not will
except that Allaah wills – Lord of the worlds." [Quran: 81:28-29]. The
universe isAllaah's property and nothing happens in His Kingdom
without His Knowledge and Permission.- -e-p * - ▓███▓ Translator:->
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True belief

Anas reported that theProphet said: "No one of you becomes a true
believer until he likes for his brother what he likes for himself".
[Al-Bukhaari &Muslim].
Islam, through its instructions and legislations, was keen to organize
people's relation with their Lord the Almighty, in order forthem to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislates what governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community.This can be achieved onlywhen each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective tobe fulfilled, the Prophet guided his nation
to accomplish the principle of solidarity saying: "No one of you
becomes a true believer until he likes for his brother whathe likes
for himself", clarifying that for faith tobecome deeply rooted in the
heart one must love good for others just as helikes to attain it
himself, whether it is to be blessed with bounty or relieved from an
agony; this is the path towards aperfect level of belief in ones
heart.
If we ponder the above narration, we find that accomplishing such a
state of belief requires the soul to possess a highdegree of
excellence and good manners when dealing with others. In this state a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of hisfellow Muslims; he visits the sick, comforts
the needy, sponsors the orphan, provides for the widow and offers help
toothers and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah (what means): "And
who is better in speech than one who invites to Allah and does
righteousness andsays, `Indeed, I am of the Muslims`" [Quran 41: 33]
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi]
Indeed, in the Prophet we have the best example; he once said,advising
Abu Tharr : "O Abu Tharr! I see that you are a weak person, and I love
for you what I love for myself, so never be in charge of (even as
little as) two people, or be responsible foran orphan's wealth".
[Muslim]
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
versein the Book of Allaah, andwish that all people would have the
knowledge I have about it."
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying it from him said to him:
"Do you think it isgood for me". He replied saying: "Had I notthought
so, I would not have attempted to sell to you in the first place."
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications ofthe narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he
wouldhate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be established for the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strongbody that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.

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Dought - clear, - Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship.

I read in a book that fasting on the middle of Sha'baan is a kind of
bid'ah, but in another book I read that one of the days on which it is
mustahabb to fast is the middle of Sha'baan… what is the definitive
ruling on this?
Praise be to Allaah.
There is no saheeh marfoo' report that speaks of the virtue of the
middle of Sha'baan that may be followed, not even in the chapterson
al-Fadaa'il (chapters on virtues in books of hadeeth etc.). Some
maqtoo' reports (reportswhose isnaads do not goback further than the
Taabi'een) have been narrated from some of the Taabi'een, and there
are some ahaadeeth, thebest of which are mawdoo' (fabricated) orda'eef
jiddan (very weak). These reports became very well knownin some
countries which were overwhelmed by ignorance; these reports suggest
that people's lifespans are written on that day or that it is decided
on that day whois to die in the coming year. On this basis, it is not
prescribed to spend this night in prayer or tofast on this day, or to
single it out for certain acts of worship. One should not be deceived
by the large numbers of ignorant people who do these things. And
Allaah knows best.
Shaykh Ibn Jibreen.
If a person wants to pray qiyaam on this night as he does on other
nights – without doing anything extra or singling this night out for
anything – then that is OK. The same applies ifhe fasts the day of the
fifteenth of Sha'baan because it happens to beone of the ayyaam
al-beed, along with the fourteenth and thirteenth of the month, or
because it happens tobe a Monday or Thursday. If the fifteenth(of
Sha'baan) coincides with a Monday or Thursday, there is nothing wrong
with that(fasting on that day), so long as he is not seekingextra
reward that has not been proven (in the saheeh texts). And Allaahknows
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Dought - clear, - The difference between major hypocrisy and minor hypocrisy.

What is the difference between major hypocrisy and minor hypocrisy?
Will the one who has either of these two characteristics remain in
Hell for eternity in the sense thathe will never get out of it?
Praise be to Allah.
Major hypocrisy is the hypocrisy of one who conceals disbelief whilst
making an outward show of being a Muslim. Al-Jarjaani (may Allah have
mercy on him) said:The hypocrite is the one who is a disbeliever in
his heart but pays lip service to faith outwardly. End quote.
At-Ta'reefaat, p. 298
The one who pretends outwardly to believe in Allah, His Angels, His
Books, His Messengers and the Last Day, whilst inwardly believing that
which is contrary to that or part of it, is the hypocrite in the sense
ofmajor hypocrisy.
These are the ones who are referred to in the verse in which Allah,
may He be exalted, says (interpretation of the meaning): "Verily, the
hypocrites will be in the lowest depths (grade) ofthe Fire" [an-Nisa'
4:145].
Some of the most prominent of their characteristics are lying,
treachery, deceit and resorting to foul speech when disputing.
With regard to minor hypocrisy – which is also called hypocrisy of
actions – this refers to hypocrisy in deeds. That is when a person
does righteous actions but they do not truly represent what is in his
heart, or he behaves differently in private and in public, but that
does not have to do withthe fundamentals of faith mentioned above.
Such a person may fall into one of the branchesof hypocrisy of
actions, or he may have some of the characteristics of thehypocrites,
such as lying,treachery and breaking promises.
It was narrated from 'Abdullah ibn 'Amr (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"There are four characteristics, whoever has them all is a pure
hypocrite, and whoever has one of them has one of the characteristics
of hypocrisy, until he gives it up: when he is entrusted with
something he betrays that trust, when he speaks he lies, when he makes
a covenant he breaks it, and when he disputes he resorts to obscene
speech."
Narrated by al-Bukhaari (54) and Muslim (58).
If any of those who believe in Tawheed (the Oneness of Allah) has
anyof these characteristics, he has fallen into minor hypocrisy to the
extent to which he has done such deeds or has that characteristic,
because he resembles the hypocrites in some of their actions, even if
he is not exactly like them.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The word hypocrisy refers to major hypocrisywhich means
concealingdisbelief, or minor hypocrisy which means behaving
differently in private and in public with regard to obligatory duties.
… This is well known among the scholars and this is how they
interpreted the words of the Prophet (blessings and peace of Allah be
upon him), "The signs of the hypocrite are three: when he speaks he
lies, when he makes a promise he breaks it, and when he is entrusted
with something he betrays that trust." Narrated by at-Tirmidhi and
others. More than one of the early scholars said: A lesser form of
kufr, a lesser form of hypocrisy, a lesser form of shirk.
Majmoo' al-Fataawa, 11/140
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
The interpretation givenby the respectable scholars is that
hypocrisyin the linguistic sense refers to a kind of treachery and
betrayal, making an outward display of goodness whilst inwardly
concealing the opposite.In Islamic terms it may be divided into two
categories, the first of which is major hypocrisy, which is when a
person makes anoutward show of believing in Allah, His Angels, His
Books, His Messengers and the Last Day, whilst inwardly concealing the
opposite of that in whole or in part. This is the kind of hypocrisy
that existed at the time of the Messenger of Allah (blessings and
peace of Allah be upon him), and Qur'an was revealed condemning those
hypocrites and describing them as disbelievers, and stating that they
would be in the lowest level of Hell. The second type of hypocrisy is
minor hypocrisy, which is hypocrisy of deeds. That is when a person
makes an outward show of being righteous when inwardly he is the
opposite of that.
To sum up, minor hypocrisy refers to behaving differently in private
and in public, as was stated by al-Hasan. Minor hypocrisy is a means
that may lead to major hypocrisy, just as sins are the harbinger
ofdisbelief. Just as there is the fear that the one who persists in
sin may be deprived of faith at the time of death, there is also the
fear that the one who persists in one of the characteristics of
hypocrisy will be deprived of faith and will become a pure hypocrite.
Imam Ahmad was asked: What do you say about one who does not fear
hypocrisy for himself? He said: Who can be sure that he is safe from
hypocrisy? Al-Hasan used to call the one who did deeds of hypocrisy a
hypocrite, and something similar was narrated from Hudhayfah. End
quote from Jaami' al-'Uloom wa'l-Hukam, p. 430-434
If a person has any level of minor hypocrisy and dies in that state,
he will not remain in Hell for eternity. Rather the one who will
remain in Hell for eternity is the hypocrite in the sense ofmajor
hypocrisy. However, minor hypocrisy is a means thatmay lead to major
hypocrisy, as stated above. Hence the Sahaabah and the early
generations (may Allah be pleased with them) used to seek refuge
withAllah from it.
Based on that, if any Muslim has any of the characteristics of minor
hypocrisy, he is not one of those who will remainin Hell forever;
rather he is subject to the will of Allah, may He be exalted,in the
Hereafter: if He wills, He will punish him in Hell for his sin, then
bring him forth from it because of his belief in Tawheed, or if He
wills, He will forgive him from the outset. His situation is like that
of sinners among the monotheists. As for the hypocrite in the sense of
major hypocrisy, he will abide forever in Hell – we seek refuge with
Allah from the Fire.
And Allah knows best.

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